Community Reviews

THE MORAL DISCOURSES. (?). Epictetus. ****. This was the translation by Mrs. Elizabeth Carter, and also included The Enchiridion and various Fragments, as published by Everyman’s Library in 1910 and later reprinted in 1913. This translation was the benchmark for this work for the longest time. Since then there have been many more accessible translations using contemporary language. Aside from that, I have to start off by telling you that this is a browsing book. Each discourse stands on its own,THE MORAL DISCOURSES. (?). Epictetus. ****. This was the translation by Mrs. Elizabeth Carter, and also included The Enchiridion and various Fragments, as published by Everyman’s Library in 1910 and later reprinted in 1913. This translation was the benchmark for this work for the longest time. Since then there have been many more accessible translations using contemporary language. Aside from that, I have to start off by telling you that this is a browsing book. Each discourse stands on its own, and there is not a lot of carry-through from one part to another. Epictetus (55-135) was born in Hierapolis (in Phrygia) and was later made a slave to one of Nero’s courtiers. He was an adherent of the Stoics, and his discourses reflect the major beliefs of that group. The chief concerns of the Stoics included integrity, self-management, and personal freedom. A lot of their beliefs look as if they might have been lifted from the New Testament, but that couldn’t have been the case. Each discourse focuses on one particular aspect of man’s behavior, and is usually related in a Socratic style. To give you a taste, some discourse titles were: That We Are Not to be Angry With the errors of Others, Against Epicurus, Of Intrepidity, and, How to Adapt Pre-conceptions to Particular Cases.There are four Books of Discourses, with a total of well over 100 topic choices. Epictetus is well known as being a fertile source of quotations. As you browse these discourses you will find a lot of familiar sayings. Recommended....more

Stoicism offers a guide to happiness and serenity in life, and Epictetus was, perhaps, the greatest Stoic philosopher. First and foremost, Epictetus was a deeply religious man. He was convinced that God created the world according to Reason, and that human beings, in so far as we have the gift of rational thought, can attain happiness by living according to our own nature--which meant for Epictetus according to reason.

But what does it mean to live "according to nature" or reason? For Epictetus,Stoicism offers a guide to happiness and serenity in life, and Epictetus was, perhaps, the greatest Stoic philosopher. First and foremost, Epictetus was a deeply religious man. He was convinced that God created the world according to Reason, and that human beings, in so far as we have the gift of rational thought, can attain happiness by living according to our own nature--which meant for Epictetus according to reason.

But what does it mean to live "according to nature" or reason? For Epictetus, as for other Stoics, one central part of that is recognizing how insignificant material things are. This recognition is liberating, he tells us: "What tyrant, what robber, what tribunals have any terrors for those who thus esteem the body and all that belong to it as of no account." Most people live in pursuit of pleasure and material wealth, he thinks, and so are slaves of their appetites and their greed. They think these things will make them happy, and when they are disappointed, rather than change course, they just keep going on the same road.

Epictetus also anticipated some insights from modern psychology. 'Live in the moment and appreciate what you have now', he urges, us, free from anxieties and regrets: "There you sit, trembling for fear certain things should come to pass, and moaning and groaning and lamenting over what does come to pass. And then you upbraid the gods. Such meanness of spirit can have but one result--impiety."

He also advised that we distinguish between the things that we can control and the things that we cannot. And he pointed out the futility of worrying about things that are out of our control. If we take his advice and stop worrying about things we can't control, we will save ourselves a lot of needless anxiety. Again, anticipating modern psychology (in cognitive behavioral therapy), he argues that it is not outside events that make us miserable, but our reactions to those events. We often can't control external circumstances, but we can control our internal attitudes toward those circumstances. And this is his fundamental psychological insight.

Like Jesus and Buddha, Epictetus also teaches that we should be kind, generous and forgiving with others. I can't say I always live up to this, or to Epictetus' other teachings, but I've only started trying recently. And to the extent that I have become more Stoical, my life has been enriched by it.

The Stoics are not widely read or discussed now. And that's a shame. They have a lot to teach us about us about what constitutes a good life, if only we will pay attention. It's true that much of what Epictetus says echoes what Socrates and Plato taught, but we know what Socrates said chiefly through Plato, and Plato was often coy. He wrote dialogues and not discourses, and so his meaning is often not clear.

For his clarity and his wisdom, Epictetus is well worth reading. For a reader looking for happiness, it would be hard to find a better guide than this book. ...more

Comparing ancient and modern philosophy is always an interesting thing to do. Ancient philosophy seems to have been much more practical and applied; something that everyone could take part in, instead of being relegated to experts in the field. It was not there to argue about everything in existence (well, except for the Skeptics) but was instead meant to teach you how to live your life to the fullest. In ancient philosophy, a lot was taken for granted that would never be done so today; such asComparing ancient and modern philosophy is always an interesting thing to do. Ancient philosophy seems to have been much more practical and applied; something that everyone could take part in, instead of being relegated to experts in the field. It was not there to argue about everything in existence (well, except for the Skeptics) but was instead meant to teach you how to live your life to the fullest. In ancient philosophy, a lot was taken for granted that would never be done so today; such as morality. It was not called into question, not investigated, but it was assumed that everyone would agree that “good” was good and “evil” was evil. Unlike modern philosophy, which all too often goes off into incomprehensible, overly complicated, and useless areas of discussion, ancient philosophy was more like a handbook of proper living.

To get the book itself, it was pretty good overall. I did not enjoy it as much as Marcus Aurelius' or Seneca's works, but it still had its good parts. It is split into three parts: the Discourses, the Handbook, and the Fragments. The vast majority of the book is composed of the Discourses; a very small portion of the book contains the other two sections. In the Discourses, Epictetus discusses and argues about and for his flavor of Stoicism. The Handbook is just what it sounds like- a handbook of Stoic philosophy, containing a summary and guide of many of the Stoic teachings for living life. The Fragments are some collected teachings from and about Epictetus that don't belong to either of the previous two.

I am a big fan of many aspects of the Stoic philosophy. Its emphasis on virtue, self control, and only worrying about what you have control over really resonates with me. I do not remember who exactly said this, but this paraphrase summarizes so much of Stoic philosophy: there are two types of things that people complain about; things that they have control over, and things they do not. If it is the first, fix it- there is no reason to complain. If it is the second, it is out of your hands and you should just get used to it- there is also no reason to complain. Certainly, it is probably too black and white of a worldview to be practical for most people; but with a little adaption, much of the Stoic lifestyle and outlook can be applied to modern life quite well.

Two of the most major problems I have with ancient Stoicism are their ignorance of psychological disorders and their views on women. The first is not unexpected, and I don't really hold it against them. To think philosophers two thousand years ago should think of either depression or anxiety as a clinical disease much like physical ailments is naïve at best. We can easily enough forgive this and adapt Stoicism using insights; in fact, modified versions of it may still be helpful in certain cases of mental illness. But a more inexcusable flaw is the majority of Stoic's views about women. Many of them seem to think that women should be valued as nothing more than as objects to men, and certainly not being considered worthy enough of being philosophers themselves. Besides this, anything considered “feminine” is automatically equated with being improper for the aspiring Stoic philosopher. There are exceptions to this of course, but Stoics were certainly not egalitarian when it came to women. On a final note, a problem I have with Epictetus' personal philosophy (I say personal because I haven't read it in other Stoic's writings) is his opinion on humanity's position in the world. Unsurprisingly, he seems to hold that we are the most important living beings on Earth. Considering that it is ancient philosophy, that's not what bothers me. What does bother me is that he thinks everything else in existence was created to serve mankind somehow; for example, the donkey was created specifically for humans to carry things on (Ray Comfort's banana, anyone?). A remarkably pompous and arrogant viewpoint to hold. Even so, it may not be as bad as it first seems, as long as it is held along with the Stoic morals of modesty and respect for life. But still, an entirely indefensible idea to hold, particularly today.

Even with all these flaws- and there are more still, just much less bothersome to me- it was still a good book to read. It gives you insight into the world of Ancient Rome, and shows how many Romans viewed themselves and the world around them. And on top of that, it has a lot that can be taken away and applied to modern life as well. So in conclusion, I would recommend this book to people with an interest in philosophy or history, although it definitely is not my favorite Stoic work. Although a lot of the book is good, and a few areas really shine above the rest, the flaws prevent me from giving it a higher rating. ...more

I find it near to impossible to rate a work of antiquity as I might try to rank a contemporary work. How does one choose subtraction over addition in ranking an artifact of historical interest? The Discourses of Epictetus possess such a special status and have greater merit at the start than contemporary works. By various measures, I commend the Discourses. One measure, mentioned above, is the historical measure. Reading the Discourses is time travel. How rare and privileged is it to see the worI find it near to impossible to rate a work of antiquity as I might try to rank a contemporary work. How does one choose subtraction over addition in ranking an artifact of historical interest? The Discourses of Epictetus possess such a special status and have greater merit at the start than contemporary works. By various measures, I commend the Discourses. One measure, mentioned above, is the historical measure. Reading the Discourses is time travel. How rare and privileged is it to see the world, a world of lore, through his eyes. And there is MUCH to see not only of what Epictetus wants to show us, but of what the keen reader gets to see of the Roman world in first-second century AD/CE. That measure includes the arc of culture, philosophy, literature, customs, arts, in short, the world digested by Epictetus and experienced by the reader at his side as Epictetus reasons on a range of topics not infrequently raised by questions. There is the measure of philosophy. The Discourses are the business of philosophy, of the reasoned and deliberate life, in this case of Stoicism. One can read the Discourses to learn about the Philosophy, but as much again about navigating life that profits the reader with practical and transferable insight into living wisely and the measure of your own life. Oldfather's translation remains excellent and helpful. The Loeb pagination and format of juxtaposing the Greek and English translation offers easy and ready comparison of text and rendering. ...more

This was the last book I read before going to Basic last year, and I really think it contributed a lot to how much I learned about myself during my training stint.

Also, [url=http://en.wikipedia.org/wiki/James_St... Admiral James Stockdale[/url] credited this work with helping him through seven and a half years of torture by the Viet Cong. I think that alone says more than I would be able to.

I guess Epictetus' main thesis is simply this (and the course of the book is spent fleshing this out): thThis was the last book I read before going to Basic last year, and I really think it contributed a lot to how much I learned about myself during my training stint.

Also, [url=http://en.wikipedia.org/wiki/James_St... Admiral James Stockdale[/url] credited this work with helping him through seven and a half years of torture by the Viet Cong. I think that alone says more than I would be able to.

I guess Epictetus' main thesis is simply this (and the course of the book is spent fleshing this out): that there are things within our control ("up to us") and things outside of our control ("not up to us")—and that true strength lies in discerning between the two and spending ourselves in Stoic fidelity to our "true selves," the rational, self-propelling core which is, at all times (during, and especially in times of extreme travail, physical/emotional/spiritual pain, etc.) completely "up to us."*

Epictetus is a genius of the ancients, a man whose moral and ethical thought and pathos have the golden mean in mind. The whole idea and notion of balance, ressponsability, dutifulness, and a sense of following, liberally determined, the values one believes at any cost. The stoics were definitely the first existentialists, along with the Bible (for me a great existentialist text) with some elements of severity, extreme measures, principle, radicalism of the cynics, without the irreverence, moreEpictetus is a genius of the ancients, a man whose moral and ethical thought and pathos have the golden mean in mind. The whole idea and notion of balance, ressponsability, dutifulness, and a sense of following, liberally determined, the values one believes at any cost. The stoics were definitely the first existentialists, along with the Bible (for me a great existentialist text) with some elements of severity, extreme measures, principle, radicalism of the cynics, without the irreverence, more civil and balanced, definitely true sages. Epictetus teaches through a holistic philosophy, the Practical way of dealing with real life issues, with wit and wisdom. Very fresh and as vital as they once were....more

Epictetus is one of the great spiritual minds of human history. His ideas are very similar to Buddhist ones, promoting a doctrine of nonattachment, acting morally and living simply. He differs in a few key ways, however. Like all Stoics, he imagines that death is the end of our consciousness in a very permanent way. He also stresses that our actions, if anything, are the only things in our power and that we should simply accept changes of fortune by learning not to desire anything but our own viEpictetus is one of the great spiritual minds of human history. His ideas are very similar to Buddhist ones, promoting a doctrine of nonattachment, acting morally and living simply. He differs in a few key ways, however. Like all Stoics, he imagines that death is the end of our consciousness in a very permanent way. He also stresses that our actions, if anything, are the only things in our power and that we should simply accept changes of fortune by learning not to desire anything but our own virtue.I find Stoicism more in line with my own thinking than Buddhism, and I highly recommend Epictetus' works on it. Plus, he's actually funny and easy to read....more

[I've only read a few parts of this so far. It was in a different edition, translated by George Long, which I don't see on Goodreads.]

I.1: I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment?

I.1: I must die. If now, I am ready to die. If after a short time, I now dine because it is the dinner-hour; after this I will then die.[So, no need to rush to death.[I've only read a few parts of this so far. It was in a different edition, translated by George Long, which I don't see on Goodreads.]

I.1: I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment?

I.1: I must die. If now, I am ready to die. If after a short time, I now dine because it is the dinner-hour; after this I will then die.[So, no need to rush to death. Do what is appropriate now, but be ready to die when that is appropriate too.]

I.6: [Mocking those who don't trust in God/Providence creating a purposeful world:] "Yes, but my nose runs." For what purpose, then, slave, have you hands? Is it not that you may wipe your nose? "Is it, then, consistent with reason that there should be running of noses in the world?" Nay, how much better it is to wipe your nose than to find fault.

I.6: [After saying how Hercules' strength and virtue were brought out by the challenges he faced:] Say, "Bring now, O Zeus, any difficulty that Thou pleasest, for I have means given to me by Thee and powers for honoring myself through the things which happen." You do not so; but you sit still, trembling for fear that some things will happen, and weeping, and lamenting, and groaning for what does happen: and then you blame the gods.

II.17: [Complaining about students who don't try learn how to live well and change themselves---they just want to learn what so-and-so meant in his writings, and complement each other on writing in so-and-so's style:] Then, having told your dreams to one another, you return to the same things: your desires are the same, your aversions are the same, your pursuits are the same, and your designs and purposes, you wish for the same things and work for the same....Casting away then, as I say, this conceit of thinking that we know something useful, we must come to philosophy as we apply to geometry, and to music: but if we do not, we shall not even approach to proficiency, though we read all the collections and commentaries of Chrysippus and those of Antipater and Archedemus.

II.18: [Complaining again of students who call themselves Stoics because they can parrot back what Stoics say, though they do not act the part:] Show me a man who is sick and happy, in danger and happy, dying and happy, in exile and happy, in disgrace and happy. Show him: I desire, by the gods, to see a Stoic. You cannot show me one fashioned so; but show me at least one who is forming, who has shown a tendency to be a Stoic. Do me this favor: do not grudge an old man seeing a sight which I have not seen yet....Let any of you show me a human soul ready to think as God does, and not to blame either God or man, ready not to be disappointed about anything, not to consider himself damaged by anything, not to be angry, not to be envious, not to be jealous...But you cannot. Why then do you delude yourselves and cheat others? and why do you put on a guise which does not belong to you, and walk around being thieves and pilferers of these names and things which do not belong to you?

III.22: [I was wondering what these hardcore philosophers would say about this. To be a proper Cynic you have to live a certain harsh lifestyle, but it's OK that not everyone does so. A father or head of household, for example, has duties such as providing for your family etc. that preclude being a Cynic and living a life of poverty---and that's OK, although you should still aim to live a Stoic life in such a role.]...more

Our emotional responses to upsetting actions - not the actions themselves - are what create anxiety and depression; and that our emotional responses are products of our judgements - are in fact (irrational) judgements tout court:'Much of what we call emotion is nothing more nor less than a certain kind - a biased, prejudiced, or strongly evaluative kind - of thought. What we call feelings almost always have a pronounced evaluating or appraisal element.

Talk to yourself,I don't add to my troubles.

Our emotional responses to upsetting actions - not the actions themselves - are what create anxiety and depression; and that our emotional responses are products of our judgements - are in fact (irrational) judgements tout court:'Much of what we call emotion is nothing more nor less than a certain kind - a biased, prejudiced, or strongly evaluative kind - of thought. What we call feelings almost always have a pronounced evaluating or appraisal element.

Talk to yourself, train your thoughts and shape your preconceptions.

What should we have ready at hand in a situation like this? The knowledge of what is mine and what is not mine, what I can and cannot do. I must die. But must I die whining? I must be put in chains - but moaning and groaning too? I must be exiled; but is there anything to keep me from going with a smile, calm and self-composed?

Whatever is rational is tolerable.

'But how do we know what is in keeping with our character?'Well, how does the bull realize its own strength, rushing out to protect the whole herd when a lion attacks? The possession of a particular talent is instinctively senses by its owner.

Consider at what price you sell your integrity; but please, for God's sake, don't sell it cheap.

Even if I lack the talent, I will not abandon the effort.

Make it your goal never to fail in your desire and experience of things you would rather avoid; try never to err in impulse and repulsion; aim to be perfect also in the practice of attention and withholding judgement.

'Take the treatise On Impulse and see how well I've read it.' Idiot. It's not THAT I'm after, I want to know how you put impulse and repulsion into practice, and desire and avoidance as well. I want to know how you apply and prepare yourself, and how you practice attention, so that I can decide whether with you these functions operate in harmony with nature.

Don't put your purpose in one place and expect to see progress made somewhere else.'Where is progress then?'If there is anyone who renounces externals and attends instead to their character, cultivating and perfecting it so that it agrees with nature, making it honest and trustworthy, elevated, free, unchecked and undeterred; and if they've learned that whoever desires or avoids things outside their control cannot be free or faithful, and if from the moment they get up in the morning they adhere to their ideals, eating and bathing like a person of integrity, putting their principles into practice every situation they face - that is where you will see true progress embodied, and find someone who has not wasted their time making the journey here from home.

A student should practice how to expunge from his life sighs and sorrow, grief and disappointment, exclamations like 'poor me' and 'alas'.

Nothing can trouble or upset me, or even seem annoying. Instead of meeting misfortune with groans and tears, I will call upon the faculty especially provided to deal with it. 'But my nose is running!' What do you have hands for, idiot, if not to wipe it!

It is silly and pointless to try to get from another person what one can get for oneself. Since I can get greatness of soul and nobility from myself, why should I look to get a farm, or money, or some office, from you? I will not be so insensible of what I already own.

We, not externals, are the masters of our judgements.

You see, you are going to have to become a student again - that universal figure of fun - if you really mean to subject your opinions to honest examination. And you know as well as I do that this assignment can't be completed overnight.

Freedom, you see, is having events go in accordance with our will, never contrary to it.Well - is freedom the same as madness? Of course not. Madness and freedom are poles apart. 'But I want my wishes realized, never mind the reason behind them.' Now, that's madness, that's insanity. Freedom is something good and valuable; to arbitrarily wish for things to happen that arbitrarily seem to you best is not good, it's disgraceful.

Getting an education means learning to bring our will in line with the way things happen.

You are only responsible only for what is in your power - the proper use of impressions. So why take on the burder of matters which you cannot answer for? You are only making unnecessary problems for yourself.

Nothing important comes into being overnight; even grapes or figs need time to ripen. If you say that you want a fig now, I will tell you to be patient. If the fruit of a fig tree is not brought to maturity instantly or in an hour, how do you expect the human mind to come to fruition, so quickly and easily? Don't expect it, even if I were personally to tell you it was possible.

Socrates routinely began his talks by analysing terms, in order to forestall any uncertainty as to their meaning.

What grounds do we have for being angry with anyone? We use labels like 'thief' and 'robber' in connection with them, but what do these words mean? They merely signify that people are confused about what is good and bad. So should we be angry with them, or should we pity them instead?

As long as you honour material things, direct your anger at yourself rather than the thief or adulterer.

We should discipline ourselves in small things, and from there progress to things of greater value. If you have a headache, practise not cursing. Don't curse every time you have an earache. And I'm not saying you can't complain, only don't complain with your whole being.

Walk upright and free, trusting in the strength of your moral convictions, not the strength of your body, like an athlete.

The essence of the good is the proper use of impressions.

And who exactly are these people you want to be admired by? Aren't they the same people you are in the habit of calling crazy? And is this your life ambition, then - to win the approval of lunatics?

The true man is revealed in difficult times. So when trouble comes, thing of yourself as a wrestler whom God, like a trainer, has paired with a tough young buck. For what purpose? To turn you into Olympic-class material. But this is going to take some sweat to accomplish. From my perspective, no one's difficulties ever gave him a better test than yours, if you are prepared to make use of them the way a wrestler makes use of an opponent in peak condition.

The chief thing to rememember is that the door is open. Don't be a greater coward than children, who are ready to announce, 'I won't play anymore.' Say, 'I won't play anymore,' when you grown weary of the game, and be done with it. But if you stay, don't whine.

In general, remember that it is we who torment, we who make difficulties for ourselves - that is, our opinions do. What, for instance, does it mean to be insulted? Stand by a rock and insult it, and what have you accomplished? If someone responds to insult like a rock, what has the abuser gained with his incentive?

That is what Socrates practised, maintaining always the same even temper.

We take pity on the blind and lame, why don't we pity people who are blind and lame in respect of what matters most?

What kind of person, then, pays no attention to the matters of impressions, do you think? Well, what do we call people who accecpt every one indiscriminately? 'Madmen.'And do we act any differently?

*Practice maintaining an even temper*On the silliness of craving admiration, glory from people*Put your honor in yourself, your integrity - not in materials, external things*Don't get angry with people who do you wrong, greet them with pity by realizing that these people with confused souls do exist and you just met one of them* When explaining something, start with terminology*Train your mind the way you train your body and allow it to ripen*You can't control the outcome, but you can control effort - focus on effort*Mental syllogisms for tough times *To learn to never compromise to what's important to you*What progress is - and in what areas you should make progress *Develop the habit of never whining*What freedom is

We cannot control randomness, but we can control our behavior. NNT on stoicism...more

Wisdom persists. Some sections felt painfully outdated (aided in that endeavour by Oldfather's somewhat anachronistic translation), but perhaps only noticeably so for the fact that much of Epictetus’ Stoic philosophy translates so well in a modern context. Undeniably repetitive; however, I think that was rather the point. I find the relationship between Stoic thought (which itself persisted in popularity through much of the heyday of Rome and throughout its decline) and contemporary cognitive beWisdom persists. Some sections felt painfully outdated (aided in that endeavour by Oldfather's somewhat anachronistic translation), but perhaps only noticeably so for the fact that much of Epictetus’ Stoic philosophy translates so well in a modern context. Undeniably repetitive; however, I think that was rather the point. I find the relationship between Stoic thought (which itself persisted in popularity through much of the heyday of Rome and throughout its decline) and contemporary cognitive behavioural therapy – in particular its utility as talk-therapy for the ‘neurotic’ disorders such as anxiety and depression – intriguing. The reputed thematic kinship with Nietzsche is one I haven’t verified myself – but the popularity of the Stoics (amongst young men in particular) is rather telling…

I don’t know if this is a universal amongst religious readers, but having been raised a Catholic (and dutifully fallen out of the faith as so many do), much of Stoic moral philosophy resonates with what I was taught as a child. In fact, it still does – hence my obsessive collection of excerpts. The power of each is apparent without much need for diving or dissection....more

A follower of Zeno and Chrysippus (as evidence by the numerous references), Epictetus expounds the lessons of Stoicism. On a superficial level, it’s kind of like Western Buddhism. Detachment from worldly desire being a core concept in both. Whereas Buddhism seeks to train the mind in the ways of sila (ethical behavior) to cut the chain of endless rebirth, Epictetus teaches how virtue helps you pass through the purpose of this existence.

Men act like a traveller on the way to his own country who

A follower of Zeno and Chrysippus (as evidence by the numerous references), Epictetus expounds the lessons of Stoicism. On a superficial level, it’s kind of like Western Buddhism. Detachment from worldly desire being a core concept in both. Whereas Buddhism seeks to train the mind in the ways of sila (ethical behavior) to cut the chain of endless rebirth, Epictetus teaches how virtue helps you pass through the purpose of this existence.

Men act like a traveller on the way to his own country who stops at an excellent inn, and, since the inn pleases him, stays there. Man, you have forgotten your purpose; you were not traveling to this but through it. Pg. 407, Book II.23.

For Epictetus, the base for all action is cultivation of the mind and soul before God (the God referred to being Zeus and not the Judeo-Christian God gaining notoriety in Rome at this time). “Make it your wish to appear beautiful in the sight of God. Set your desire upon becoming pure in the presence of your pure self and of God.” Pg. 345, Book II.18. The external world must be evaluated with care to understand why there is desire for anything else. The trappings of possessions and prestige prevent true growth.

Yes, Epictetus was a toga-hippy.

The principles behind most of Book I and II will seem fairly familiar to the modern reader. Our modern usage of the term “stoicism” covers the main premise. Calm can be maintained in the face of adversity because most adversity really shouldn’t matter. It’s the advantage of detachment. Anything can become endured because overcoming it is not the purpose.

Regardless, this is a highly quotable text and two passages that struck me as particularly interesting:

Whenever you mix in society, whenever you take physical exercise, whenever you converse, do you not know that you are nourishing God, exercising God? You are bearing God about with you, you poor wretch, and know it not! Do you suppose I am speaking of some external God, made of silver or gold? It is within yourself that you bear Him, and do not perceive that you are defiling Him with impure thoughts and filthy actions. pg. 257, Book II.8.

That is why the philosophers admonish us not to be satisfied with merely learning, but to add thereto practice also, and then training. For in the course of years we have acquired the habit of doing the opposite of what we learn and have in use opinions which are the opposite of the correct ones. If, therefore, we do not also put in use the correct opinions, we shall be nothing but interpreters of other men’s judgments. For who is there among us here and now that cannot give a philosophical discourse on good and evil? {…} So, although we are unable even to fulfill the profession of man, we take on the additional profession of the philosopher- so huge a burden! pgs. 265, 267, Book II.9.

The ideals of Stoicism are not very popular today. Only the military truly appreciates what they have to offer, and for some that alone is enough to turn them away. Yet, there is no wisdom the world needs more than what Epictetus offers. His insights are so startlingly right, his presentation so witty, his life so exemplary that we would be fools to ignore him. He teaches us, not just to be Men (as the military interprets stoicism), but to be fully Human in the best sense. Here is just a taste:

HThe ideals of Stoicism are not very popular today. Only the military truly appreciates what they have to offer, and for some that alone is enough to turn them away. Yet, there is no wisdom the world needs more than what Epictetus offers. His insights are so startlingly right, his presentation so witty, his life so exemplary that we would be fools to ignore him. He teaches us, not just to be Men (as the military interprets stoicism), but to be fully Human in the best sense. Here is just a taste:

He denounces the claims of so many that we cannot agree on what to value, or call good, in men. He expounds upon how men choose a good horse, and concludes that soundness reveals itself through a horses endurance while running. "Is there nothing in a man such as running in a horse by which it will be known which is superior and inferior? Is there not modesty, fidelity, justice? Show yourself superior in these, that you may be superior as a man."

"Take care then to do nothing like a wild beast; but if you do, you have lost the character of a man; you have not fulfilled your promise."

"What do you think that Hercules would have been if there had not been such a lion, and hydra, and stag, and bear, and certain unjust and bestial men, whom Hercules used to drive away and clear out? And what would he have been doing if there had been nothing of the kind? Is it not plain that he would have wrapped himself up and have slept? In the first place, then, he would not have been a Hercules, when he was dreaming away all his life in such luxery and ease, and even if he had been one what would have been the use of him? And what the use of his arms, and of the strength of the other parts of his body, and his endurance and noble spirit, if such circumstances and occasions had not roused and exercised him?"

Written during the first century A.D., Arrianus wrote the words of Epictetus in the style in which they were delivered in speech. To provide a synoposis of the explanation given in this book (from the Modern Library), Stoicism was founded by Zeno in taking from Plato the value of self-sufficiency. If the universe is self-sufficient, dualism would not be possible and so monism must be. And that implies that everything is good and natural. Ironically, the efficient workings of the self-sufficientWritten during the first century A.D., Arrianus wrote the words of Epictetus in the style in which they were delivered in speech. To provide a synoposis of the explanation given in this book (from the Modern Library), Stoicism was founded by Zeno in taking from Plato the value of self-sufficiency. If the universe is self-sufficient, dualism would not be possible and so monism must be. And that implies that everything is good and natural. Ironically, the efficient workings of the self-sufficient machine of the universe inspired belief in "god" (fate, whatever). The general belief that everyone should do what they are meant to do resulted in the Stoics being heard in public life. While the Epicureans sought to withdraw, the Stoic philosophy became an underlying part of later political and social philosophy. The writing itself struck me as similar in places to the timeless motivational messages of personal will. There were also strong corollaries to the Bible, particularly the phrase, "Seek, and you shall find" and parables of seeds and the vine....more

Repetitive, often ranting, written (spoken, actually--written down by a disciple) with certainty, Epictetus's works can be summed up by a sentence or two: "Some things are up to us and others are not. Up to us are opinion, impulse, desire, aversion, and, in a word, whatever is our own action. Not up to us are body, property, reputation, office, and, in a word, whatever is not our own action."

So don't worry about the "externals" that are out of your control, what most people spend so much energyRepetitive, often ranting, written (spoken, actually--written down by a disciple) with certainty, Epictetus's works can be summed up by a sentence or two: "Some things are up to us and others are not. Up to us are opinion, impulse, desire, aversion, and, in a word, whatever is our own action. Not up to us are body, property, reputation, office, and, in a word, whatever is not our own action."

So don't worry about the "externals" that are out of your control, what most people spend so much energy worrying about! As somebody who has the predisposition to worry, but also to be introspective, I found Epictetus's account of Stoic philosophy attractive. Ultimately the philosophy can't work outside of a stable moral framework that can guide one's every actions (e.g. ancient Greece)--if you are not concerned with what happens to you, I would argue that you could easily fall into an unhealthy state without a social order to prevent you from doing so--but I personally found a large capacity in myself to be more Stoic without being unhealthily so.

Epictetus is solely concerned with the practical effects of philosophical thinking and rails against philosophers who discuss all day and fail to embody their spoken precepts. This makes his writing refreshingly relevant to life (though it may have ironically contributed to the decline of Stoicism as a philosophical school), and some that I would recommend for reflective purposes, though the whole of them are probably not necessary....more

At places in book one (of four), either due to the complexities of the argument, the lack of a greater stoic context or translational difficulties (there were a number of constructions I could not unravel), I have to admit I would get a little lost. Books two through four were much more straight forward. Despite these difficulties, I think of it as a treasure.

I am not a scholar, I can only speak to how this work was useful to me, personally.

Epictetus's Handbook, sort of a readers digest of hisAt places in book one (of four), either due to the complexities of the argument, the lack of a greater stoic context or translational difficulties (there were a number of constructions I could not unravel), I have to admit I would get a little lost. Books two through four were much more straight forward. Despite these difficulties, I think of it as a treasure.

I am not a scholar, I can only speak to how this work was useful to me, personally.

Epictetus's Handbook, sort of a readers digest of his work, (with some unique material) might serve as a great introduction to Epictetus, but here we see Epictetus bring grand philosophy down into practical focus, never over simplifying, but making accessible both the tools and the goals of Stoicism. It is not a long, structured appeal as you would expect from a modern book on philosophy. For myself, approaching the book as a practical set of meditations and guidance, the book stands firm....more

Perhaps more actual than ever, Epictetus' speech decries the attachment to material goods. Instead, Epictetus proposes a life of freedom and independence.

Were it a self-help book, it would probably bear the title "How to eliminate the pressure you willingly impose on yourself when you attach undue value to that which, in reality, is dependent on external factors".

The short sketches, set against a background of everyday Greek life, offer practical advice. In a manner similar to Viktor Frankl andPerhaps more actual than ever, Epictetus' speech decries the attachment to material goods. Instead, Epictetus proposes a life of freedom and independence.

Were it a self-help book, it would probably bear the title "How to eliminate the pressure you willingly impose on yourself when you attach undue value to that which, in reality, is dependent on external factors".

The short sketches, set against a background of everyday Greek life, offer practical advice. In a manner similar to Viktor Frankl and in a more general sense, to Buddhism, they drum home, every couple pages, one particular message: the only factors you have control over are your own attitudes and conduct. It is therefore pointless, claims Epictetus, to worry about matters such as reputation, gains or losses, for they exceed one's control....more

Edition has introduction to the histo-political world of Epictetus, a biography, and a rough overview of Hellenistic philosophy (read: Epicureanism/Stoicism etc.). Additionally, some Stoic vocabulary at the end along with some modern interpretations/criticism of his work - focused mostly on his Discourses.

Edition has introduction to the histo-political world of Epictetus, a biography, and a rough overview of Hellenistic philosophy (read: Epicureanism/Stoicism etc.). Additionally, some Stoic vocabulary at the end along with some modern interpretations/criticism of his work - focused mostly on his Discourses.

The Discourses can be tedious and repetitive at times to read given the discourse or "sermonistic" format. The Handbook flows better.

Both are must reads, solely for the historical context if not much, much more....more

I am fond of certain stoic principles which Epictetus mentions in Enchiridion - regarding self-mastery, controlling desires (not branding them evil as say Gandhi would do), being unemotional and controlling oneself from getting perturbed by external sources which lie outside one's control. However most other tenants, I dislike as I sense an element of fatalism and passiveness in them. But still a quick and pithy read, I'd say... Do check out this master work of one of the most famous stoics...

Monumentally influential on moral thought, particularly with regard to Christianity, these short essays - presented as notes of his conversations with students - have a certain charm but there's only so much Graeco-Roman "Braveheart" philosophy I can take in a single sitting.

There is another volume containing two more books of his discourses. I am in no hurry to continue with it.

His discourse on the use of the forms of right reasoning is a survey with concluding opinon. We haven't gone far from his understanding of the fundamental ground of reasoning. Worth a read, but probably not the complete works in a number of volumes unless you are a philosopher or a glutten for philosophical minutiae. I am neither. I think it an important work in my own grounding.

Epictetus was a Greek Stoic philosopher. He was probably born a slave at Hierapolis, Phrygia (present day Pamukkale, Turkey), and lived in Rome until his exile to Nicopolis in northwestern Greece, where he lived most of his life and died. His teachings were noted down and published by his pupil Arrian in his Discourses. Philosophy, he taught, is a way of life and not just a theoretical discipline.Epictetus was a Greek Stoic philosopher. He was probably born a slave at Hierapolis, Phrygia (present day Pamukkale, Turkey), and lived in Rome until his exile to Nicopolis in northwestern Greece, where he lived most of his life and died. His teachings were noted down and published by his pupil Arrian in his Discourses. Philosophy, he taught, is a way of life and not just a theoretical discipline. To Epictetus, all external events are determined by fate, and are thus beyond our control, but we can accept whatever happens calmly and dispassionately. Individuals, however, are responsible for their own actions which they can examine and control through rigorous self-discipline. Suffering arises from trying to control what is uncontrollable, or from neglecting what is within our power. As part of the universal city that is the universe, human beings have a duty of care to all fellow humans. The person who followed these precepts would achieve happiness....more

“Τίς εἶναι θέλεις, σαυτῷ πρῶτον εἰπέ: εἶθ' οὕτως ποίει ἃ ποιεῖς. (First say to yourself what you would be; and then do what you have to do.)”
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“Difficulty shows what men are. Therefore when a difficulty falls upon you, remember that God, like a trainer of wrestlers, has matched you with a rough young man. Why? So that you may become an Olympic conqueror; but it is not accomplished without sweat.”
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